We take a moment to pause and reflect on the October 1st FlyDubai flight where more than 170 lives were saved, whether by heroism, miracles, or some other variation or combination. In addition to his regular Torah commentary, Rav Shamash has provided us some thoughts to consider and explore.

This week we celebrate the exuberant festival of שַׂמְחַת תּוֹרָה (Simchat Torah), bringing the month of Tishrei and the sacred festival season to its joyful summit. In celebrating the completion and immediate restart of the annual cycle of reading the Torah, our sanctuaries fill with dancing, song, and unconditional gratitude.

This Shabbat we celebrate the festival of סֻכּוֹת (Sukkot), entering into the season designated by our liturgy as זְמַן שִׂמְחָתֵנוּ (Z'man Simchatenu, the Season of Our Joy). When the first day of Sukkot coincides with Shabbat, the day becomes a double sanctification, Shabbat Yom Tov, weaving the sacred rest and inward peace of Shabbat into the vibrant joy of the festival.

On this second day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), we enter into the sacred culmination of the Yom Tov. In Jewish law and thought, the two days of Rosh Hashanah possess a unique status unlike any other holiday. While the second day of festivals in the Diaspora was historically instituted due to calendar doubt, the Sages established that the two days of Rosh Hashanah are considered יוֹמָא אֲרִיכְתָּא (Yoma Arichta), one single, continuous forty-eight-hour day of judgment and spiritual renewal.

On this second day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), we enter into the sacred culmination of the Yom Tov. In Jewish law and thought, the two days of Rosh Hashanah possess a unique status unlike any other holiday. While the second day of festivals in the Diaspora was historically instituted due to calendar doubt, the Sages established that the two days of Rosh Hashanah are considered יוֹמָא אֲרִיכְתָּא (Yoma Arichta), one single, continuous forty-eight-hour day of judgment and spiritual renewal.

This Shabbat coincides with the first day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), ushering in the year 5787. When the Day of Judgment falls on Shabbat, the sounding of the shofar is set aside. Instead, the quiet, inward majesty of Shabbat embraces the festival, transforming our prayers from an urgent alarm into a meditative renewal of memory, faith, and divine sovereignty.

This Shabbat we read the double portion of נִצָּבִים־וַיֵּלֶךְ (Nitzavim Vayeilech), the final Shabbat before Rosh Hashanah. In these closing moments of his life, Moshe gathers the entirety of בְּנֵי יִשְׂרָאֵל (B'nei Yisrael) to enter into the ultimate covenant with Adonai, and prepares to transfer leadership to Yehoshua.

This Shabbat we read Parashat כִּי תָבוֹא (Ki Tavo). Moshe continues his farewell address to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), turning to the foundational duties and sacred attitudes required of the nation once they enter and settle the Land of Israel.

This Shabbat we read Parashat כִּי תֵצֵא (Ki Teitzei). In this portion, Moshe presents the greatest concentration of commandments found in any single parasha in the Torah, containing 72 of the 613 mitzvot.

These laws span every dimension of ethical and communal life, including the protection of prisoners of war, family inheritance rights, the requirement to return lost property, the kindness of sending away the mother bird, building a safety fence on a roof, honest weights and measures, fair treatment of hired workers, and the perpetual remembrance of Amalek.

This Shabbat we read Parashat שֹׁפְטִים (Shoftim). Moshe continues his final instructions to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), focusing on the civil, judicial, and spiritual leadership required to sustain a just society in the Land of Israel.

In this parasha, Moshe outlines the appointment of judges and officers, the duties of the king, the rights of the Kohanim and Levites, the laws regarding prophets, cities of refuge, and the conduct of warfare, concluding with the ritual of the Eglah Arufah (the unworked heifer) for an unsolved tragedy.